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and the block of rock, is at the level of Christ’s sex.
    And the immense pathos of this work comes from the fact that the body is returning, is being breathed back with love into the block of stone, into his mother. It is, at last, the opposite of any birth!
    I’ll send you Salgado’s photo of Galician women wading into the Ria de Vigo, searching in the month of October for shellfish at low tide …

11
Rembrandt and the Body

    At the age of sixty-three he died, looking, even by the standards of his time, very old. Drink, debts, the death through the Plague of those nearest to him are amongst the explanations of the ravages done. But the self-portraits hint at something more. He grew old in a climate of economic fanaticism and indifference – not dissimilar to the climate of the period we are living through. The human could no longer simply be copied (as in the Renaissance), the human was no longer self-evident: it had to be found in the darkness. Rembrandt himself was obstinate, dogmatic, cunning, capable of a kind of brutality. Do not let us turn him into a saint. Yet he was looking for a way out of the darkness.
    He drew because he liked drawing. It was a daily reminder of what surrounded him. Painting – particularly in the second half of his life – was for him something very different: it was a search for an exit from the darkness. Perhaps the drawings – with their extraordinary lucidity – have prevented us seeing the way he really painted.
    He seldom made preliminary drawings, he began painting straightaway on the canvas. There is little of either linear logic or spatial continuity in his paintings. If the pictures convince, they do so because details, parts, emerge and come out to meet the eye. Nothing is laid out before us as it is in the work of his contemporaries like Ruysdael or Vermeer.
    Whereas in his drawings he was a total master of space, of proportion, the physical world he presents in his paintings is seriously dislocated. In art studies about him this has not been emphasised enough. Perhaps because one needs to be a painter rather than a scholar to perceive it clearly.
    There is an early painting of a man (it’s himself) before an easel in a studio. The man is not much more than half the size he should be! In the marvellous late painting
Woman at an Open Door
(Berlin) Hendrickje’s right arm and hand are the size of those of a Hercules! In
Abraham’s Sacrifice
(St Petersburg) Isaac has the physique of a youth but in proportion to his father is no larger than an eight-year-old!
    Baroque art loved foreshortenings and improbable juxtapositions, but, even if he profited by the liberties won by the Baroque, the dislocations in his paintings are in no way similar, for they are not
demonstrative:
they are almost furtive.
    In the sublime
St Matthew and Angel
(The Louvre) the impossible space over the Evangelist’s shoulder for the Angel’s head is furtively insinuated, as if by the whisper the Angel is whispering into the writer’s ear. Why in his paintings did he forget – or ignore – what he could do with such mastery in his drawings? Something else – something antithetical to ‘real’ space – must have interested him more.
    Leave the museum. Go to the emergency department of a hospital. Probably in a basement because the X-ray units are best placed underground. There are the wounded and the sick being wheeled forward, or waiting for hours, side by side, on their trolleys, until the next expert can give them attention. Often it is the rich, rather than the most sick, who pass first. Either way, for the patients, there underground, it is too late to change anything.
    Each one is living in her or his own corporeal space, in which the landmarks are a pain or a disability, an unfamiliar sensation or a numbness. The surgeons when operating cannot obey the laws of this space – it is not something learnt in Dr Tulip’s Anatomy Lesson. Every good nurse, however, becomes familiar by touch with